Radiant Praise Prajñāpāramitā Sūtra
VOLUME 7
Chapter 17: CONTEMPLATION
The Buddha said to Subhūti:
The Dharma of the Great Vehicle of the Great Bodhisattva consists of the four foundations of mindfulness.
What are the four foundations of mindfulness? Contemplating the body within, without being in accord with the body, without forming thoughts of it, and without attaining the body. Contemplating the body externally, without being in accord with the body, without forming thoughts of it, and without attaining the body. At that time, one peacefully regulates the mind and intention, seeing the world as the Dharma of ignorance and sorrowful affliction. Contemplating feelings (sensations), the mind, and phenomena internally, at that time one peacefully regulates the mind and intention, seeing the world as the Dharma of ignorance and sorrowful affliction. Contemplating feelings externally, without being in accord with feelings, without forming thoughts of them, and without attaining the body. Contemplating the mind (thoughts) internally, without being in accord with the mind, without forming thoughts, and without attaining the mind (thoughts). Contemplating the mind externally, without being in accord with the mind, without forming thoughts, and without attaining the mind. Contemplating phenomena internally, without being in accord with phenomena, without thinking of phenomena, and without attaining phenomena. Contemplating phenomena externally, without being in accord with phenomena, without thinking of phenomena, and without attaining phenomena. At that time, one peacefully and silently regulates the mind and intention, seeing the world as the Dharma of ignorance and sorrowful affliction.
Subhūti! How does the Great Bodhisattva contemplate the body internally? At that time, the Great Bodhisattva knows the activities of the mind; whether standing or having stood, one knows; whether sitting or about to sit, one knows; walking, lying down, having walked or lain down, and wherever the body is or goes, one knows completely. This is the Great Bodhisattva’s contemplation of the inner body. At that time, one peacefully regulates the mind and intention, seeing the world as the Dharma of ignorance and sorrowful affliction.
Furthermore, Subhūti! The Great Bodhisattva moves about peacefully, observes and looks carefully without haste. Stepping, stopping, bending, stretching, putting on robes, carrying the bowl, eating and drinking, sleeping, resting—all are practiced according to the discipline. Walking, sitting down, standing up, sleeping, waking, speaking, moving leisurely and properly, delighting in quiet places, the mind does not wander.
Subhūti! This is the Great Bodhisattva practicing Prajñā-pāramitā, contemplating the inner body by oneself, which cannot be grasped.
Furthermore, Subhūti! The Great Bodhisattva single-mindedly contemplates inhalation and exhalation. Long breaths and short breaths are all known completely; near or distant breaths are all known completely; slow or rapid breaths are all known completely; forceful or gentle breaths are all known completely. It is like a Wheel-Turning Sage King knowing the length and breadth of his lands. It is like a potter making vessels and knowing their sizes, depths, and widths.
Subhūti! Likewise, the Great Bodhisattva knows inhalations and exhalations, long and short, slow and fast, strong and gentle. The Great Bodhisattva contemplates the inner body in this way, knowing and peacefully regulating the mind so that it accords with the Dharma teachings.
Subhūti! This is the Great Bodhisattva’s contemplation of the inner body, restraining the mind and intention, seeing the world as the Dharma of ignorance and sorrowful affliction.
Furthermore, Subhūti! The Great Bodhisattva contemplates the four great elements within his own body: this body contains earth, water, fire, and wind. It is like a butcher holding a sharp knife, killing an ox, cutting it into four parts, and then sitting and observing; he sees that there is no ox, but only a combination formed by causes and conditions.
Subhūti! Likewise, the Great Bodhisattva practicing Prajñā-pāramitā contemplates his own body, seeing that the body consists of these things: earth, water, fire, and wind. The Great Bodhisattva practicing Prajñā-pāramitā, contemplating the inner body, does not see a body and cannot grasp it.
Furthermore, Subhūti! The Great Bodhisattva observes his own body from head to toe: This body is filled with hair, marrow, brain, and various filthy and impure things. Because there is this body, there are hair, body hair, nails, teeth, skin, tendons, veins, bones, joints, intestines, stomach, abdomen, liver, lungs, heart, kidneys, the five internal organs, blood, flesh, fat, marrow, tears, saliva, feces, and urine—all filthy and impure. It is like a farmer using bags to hold various grains such as sesame, rice, paddy, beans, barley, wheat, and grain. A person with clear eyes pours them out onto the ground and distinguishes them all: this is sesame, this is rice, this is beans, this is paddy, this is grain.
Subhūti! Likewise, the Great Bodhisattva knows that this body, from feet to head, consists of hair, body hair, nails, teeth, skin, tendons, veins, bones and joints, intestines, stomach, abdomen, liver, lungs, heart, kidneys, the five internal organs, blood, flesh, fat, marrow, saliva, feces, and urine—filthy and impure.
Subhūti! In this way, the Great Bodhisattva contemplates the inner body, regulates the mind and intention, sees the world as the Dharma of ignorance and sorrowful affliction, and also cannot grasp it.
Furthermore, Subhūti! The Great Bodhisattva now contemplates a dead person’s body after contact with cold and heat, whether after one day, or three or four days, or five days. That body swells, the skin changes color and becomes blue, decays, and blood and pus flow out. Observing this body, one sees that it cannot escape the Dharma of impermanence.
Subhūti! In this way, the Great Bodhisattva contemplates the inner body, knows it, peacefully regulates the mind and intention, sees the world as the Dharma of ignorance and sorrowful affliction, cannot grasp it, and does not see it as existing.
Furthermore, Subhūti! The Great Bodhisattva now contemplates a dead person exposed to cold, heat, sunlight, and wind. After death for one day, or two days, three days, four days, five days, six days, or seven days, the body is pecked and eaten by crows, foxes, wolves, bears, tigers, leopards, owls, and dogs. Countless insects emerge from the body and then gnaw upon it. The practitioner observes where the body goes and sees impermanence, dispersion, and separation; no one can escape this. Contemplating the inner body, regulating the mind and intention, seeing the world as the Dharma of ignorance and sorrowful affliction, one does not see it as existing.
Furthermore, Subhūti! Suppose the Great Bodhisattva contemplates the body of a person after death (impermanence), exposed to cold, heat, sunlight, and wind, swollen, bluish, torn apart and eaten by birds and beasts, foul-smelling and impure; then he returns to contemplate his own body and sees that it too will become the same. He regulates the mind and intention, sees the world as the Dharma of ignorance and sorrowful affliction, cannot grasp it, and does not see it as existing.
Furthermore, Subhūti! Suppose the Great Bodhisattva contemplates the body of a person after death, exposed to heat and cold, sunlight and wind, with only bones and joints remaining connected, like a chain, with rotting flesh, congealed blood, bound tendons, and covered skin. Then he contemplates his own body, regulates the mind and intention, sees the world as the Dharma of ignorance and sorrowful affliction, cannot grasp it, and does not see it as existing.
Furthermore, Subhūti! Suppose the Great Bodhisattva contemplates the body of a person after death, with only white bones remaining connected. Previously there were blood vessels, skin, flesh, tendons, and marrow. Now he contemplates this body as the same: it disperses and separates. This is the Dharma of impermanence; no one can escape it.
Subhūti! In this way, after contemplating the body, the Great Bodhisattva settles and regulates the mind and intention, sees the world as the Dharma of ignorance and sorrowful affliction, cannot grasp it, and does not see it as existing.
Furthermore, Subhūti! Suppose the Great Bodhisattva contemplates a body and sees the bones, marrow, and tendons broken apart, scattered, and mixed with the earth. Observing in this way, he sees that this body is also the same. Contemplating the inner body, regulating the mind and intention, seeing the world as the Dharma of ignorance and sorrowful affliction, he cannot grasp it and does not see it as existing.
Furthermore, Subhūti! Suppose the Great Bodhisattva sees bones scattered across the ground in all directions—east, west, south, and north—with leg bones in one place, knee bones, kneecaps, neck, chest, ribs, and skull each separated elsewhere. Observing in this way, he knows that the present body is also like this: limbs separate and disperse. This is the Dharma of impermanence; no one can escape it. The Bodhisattva contemplates the inner body, regulates the mind and intention, sees the world as the Dharma of ignorance and sorrowful affliction, cannot grasp it, and does not see it as existing.
Furthermore, Subhūti! The Great Bodhisattva again contemplates a body that has been dead for a long time, its bones scattered upon the earth, passing through countless years beyond calculation and difficult to measure, with blue bones decayed, broken, and mixed with dust. The present body is also like this, dispersed and separated. This is the Dharma of impermanence, and no one can escape it.
Subhūti! In this way, the Great Bodhisattva contemplates his own body, settles and regulates the mind and intention, sees the world as the Dharma of ignorance and sorrowful affliction, cannot grasp it, and does not see it as existing. Contemplating feelings, mind, and phenomena is likewise. Then he protects, guides, and encourages those who have newly generated the aspiration, practicing the contemplation of impermanence. Gradually entering the Dharma of emptiness, one realizes the absence of an original basis. Those who generate the aspiration for attainment contemplate the inner and outer body and also find no body. Contemplating the inner and outer mind (thoughts), there is no mind. Contemplating inner and outer phenomena, there are no phenomena. There is also no object of contemplation, nothing is seen as existing. The path is not separate from the ordinary, and the ordinary is not separate from the path; both are empty and cannot be grasped.
Furthermore, Subhūti! The Great Bodhisattva practicing the Great Vehicle possesses the four right efforts.
What are the four right efforts? They are these: For evil and unwholesome things that have not yet arisen, if they are about to arise, the Great Bodhisattva prevents them from arising, diligently and earnestly applying effort, gathering and restraining the mind, causing all harmful things to cease. Evil and unwholesome things, unlawful thoughts that have just arisen, are immediately eliminated; diligently and earnestly applying effort, one restrains the mind oneself, causing disturbances to be pacified. If the roots of wholesome virtue arise but are cut off, one must diligently apply effort to rescue and support that mind, bringing it to equal liberation. Wholesome Dharma that has already arisen is maintained without allowing it to be lost; one fully contemplates, expands everywhere, and causes it to increase in benefit and peace. Diligently and earnestly applying effort, one protects and gathers that mind, bringing it to equal liberation. Whether there is attainment or no attainment, neither is seen as existing.
Hey Subhuti! That is the Dharma of the Great Vehicle of the Great Bodhisattva.
Furthermore, Subhuti! The Dharma of the Great Vehicle of the Great Bodhisattva consists of the five Faculties: the Faculty of Faith, the Faculty of Diligence, the Faculty of Mindfulness, the Faculty of Concentration, and the Faculty of Wisdom. This is the Great Bodhisattva practicing the Great Vehicle, with attainment, without attainment, and yet it cannot be grasped.
Furthermore, Subhuti! The Dharma of the Great Vehicle of the Great Bodhisattva consists of the five Powers. What are the five Powers? The Power of Faith, the Power of Diligence, the Power of Mindfulness, the Power of Concentration, and the Power of Wisdom. This is the Great Bodhisattva practicing the Great Vehicle, with attainment, without attainment, and yet it cannot be grasped.
Furthermore, Subhuti! The Dharma of the Great Vehicle of the Great Bodhisattva consists of the seven Factors of Awakening.
What are the seven Factors of Awakening? Subhuti, they are these: the Great Bodhisattva diligently cultivates the Factor of Investigation of Dharma, relying on tranquility, without craving, without dependence, ending disputes, and abandoning all dharmas. This is the Factor of Investigation of Dharma. Again, one practices the Factor of Diligence, relying on tranquility, without craving, without dependence, ending disputes, and abandoning all dharmas. This is the Factor of Diligence. One also practices the Factor of Joy, practices the Factor of Faith, practices the Factor of Calmness, practices the Factor of Concentration, and practices the Factor of Observation, relying on tranquility, without craving, without dependence, ending disputes, and abandoning all dharmas. This is the Dharma of the Great Vehicle of the Great Bodhisattva who practices the seven Factors of Awakening, with attainment, without attainment, and yet it cannot be grasped.
Furthermore, Subhuti! The Dharma of the Great Vehicle of the Great Bodhisattva consists of the Noble Eightfold Path.
What are the eight Noble Paths? Right View, Right Mindfulness, Right Speech, Right Governance, Right Action, Right Effort, Right Intention, and Right Concentration. These are the eight Noble Path dharmas, with attainment, without attainment, and yet they cannot be grasped. This is the Dharma of the Great Vehicle of the Great Bodhisattva.
Furthermore, Subhuti! The Dharma of the Great Vehicle of the Great Bodhisattva consists of the three categories of Samadhi. What are the three? The Empty Samadhi, the Signless Samadhi, and the Wishless Samadhi.
Why is it called the Empty Samadhi? The characteristics of dharmas are empty. Emptiness is the gate of liberation, which is namely Signlessness. That which is signless is itself the gate of liberation. That which has something to practice is without anything to practice. This is the gate of liberation called Wishlessness.
Subhuti! This is the Dharma of the Great Vehicle of the Great Bodhisattva. Having attained this Dharma, there is still no attainment, and it still cannot be grasped.
Furthermore, Subhuti! The Dharma of the Great Vehicle of the Great Bodhisattva should distinguish and understand Aggregation in order to determine the ending of Cessation, and understand the Noble Path. Knowing cessation, one knows there is no arising; understanding all dharmas, distinguishing non-self, understanding the gentle conclusion, knowing one’s own mind and knowing the minds of others. This is called wisdom.
What is meant by distinguishing? Regarding suffering, one knows suffering; it does not arise from anywhere and has no place of arising. This is distinguishing Suffering.
What is meant by understanding Aggregation? It is eliminating the causes, so that they do not arise again.
What is meant by determining Cessation? It is that suffering has ended, so that no roots remain.
What is meant by clearly knowing the Noble Path? It is the Dharma of the Eight Noble Paths. What is meant by knowing cessation? It is the cessation of greed, anger, and delusion.
What is meant by knowing there is no arising? It is wisdom that does not arise from anywhere.
What is meant by understanding Dharma wisdom? It is the wisdom that cuts off the arising of offenses and merits created by the five aggregates.
What is meant by distinguishing non-self? It is knowing that form is impermanent; feeling, perception, formations, and consciousness are impermanent; the eye, ear, nose, tongue, body, and mind are not possessions of the self; form, sound, smell, taste, touch, and dharmas are not possessions of the self; eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness are also not possessions of the self.
What is meant by understanding the gentle conclusion? It is that when there is lamentation, many things arise.
What is meant by knowing one’s own mind? It is knowing one’s own original roots from beginningless time.
What is meant by knowing the minds of others? It is being able to distinguish the thoughts of other people and sentient beings.
What is meant by the mind of Such Wisdom? It is the All-Knowing Wisdom of the Tathagata, the wisdom of all things attained by the Tathagata, which also cannot be grasped.
Furthermore, Subhuti! The Dharma of the Great Vehicle of the Great Bodhisattva consists of the three Faculties. They are the Different Person Faculty, the Different Faculty, and the Distinct Faculty.
What is meant by the Different Person Faculty? It is that there are practitioners who have not yet attained equality in the Faculties of Faith, Diligence, Mindfulness, Concentration, and Wisdom. This is called the Different Person Faculty.
What is meant by the Different Faculty? These practitioners do not have beliefs different from the Faculties of Faith, Diligence, Mindfulness, Concentration, and Wisdom. This is the Different Faculty.
What is meant by the Distinct Faculty? It is one who has not yet studied but has already generated the great aspiration toward the Faculties of Faith, Diligence, Mindfulness, Concentration, and Wisdom. This is the Great Bodhisattva who possesses the Distinct Faculty of the Great Vehicle, with attainment, without attainment, and without grasping.
Furthermore, Subhuti! The Dharma of the Great Vehicle of the Great Bodhisattva is equal concentration. This concentration has three types: the Samadhi of thought and activity, the Samadhi of no-thought with activity, and the Samadhi of no-thought and no-activity.
What is meant by the Samadhi of thought and activity? It is freedom from all desires, peacefully eliminating all evil and unwholesome dharmas, with thought and activity, the first peaceful practice. This is the Samadhi of thought and activity.
What is meant by the Samadhi of no-thought with activity? It is that within the mind there is no thought of activity, and there is also no attachment; one reaches the second peaceful state, and there is neither within nor without. This is the Samadhi of no-thought with activity.
What is meant by the Samadhi of no-thought and no-activity? It is surpassing the second and third peaceful states, surpassing the immeasurable concentration of wisdom cultivation, surpassing the immeasurable consciousness wisdom concentration, surpassing the immeasurable non-obstructive wisdom concentration, and surpassing the immeasurable sphere of neither perception nor non-perception; this is no-thought and no-activity.
Subhuti! This is the Dharma of the Great Vehicle of the Great Bodhisattva.
Furthermore, Subhuti! The Dharma of the Great Vehicle of the Great Bodhisattva is the practice of the ten recollections. What are the ten recollections? They are recollection of the Buddha, recollection of the Dharma, recollection of the Noble Sangha, recollection of Precepts, recollection of Giving, recollection of Deities, recollection of Goodness, recollection of non-arising, recollection of the body, and recollection of death. This is the Dharma of the Great Vehicle of the Great Bodhisattva, with attainment, without attainment, and without grasping.
Furthermore, Subhuti! The Dharma of the Great Vehicle of the Great Bodhisattva consists of the four Dhyanas, the four Formless Concentrations, the four Immeasurable Minds, the eight gates of liberation, and concentrations whose meditative flavor has never been experienced.
Subhuti! This is the Dharma of the Great Vehicle of the Great Bodhisattva, with attainment, without attainment, and without grasping.
Furthermore, Subhuti! The Dharma of the Great Vehicle of the Great Bodhisattva consists of the ten Powers of the Tathagata.
Why is it called the Ten Powers of the Tathāgata? They are knowing, according to reality, whether other people and all sentient beings follow the right path or not, whether they have limits or no limits; truly knowing the causes and conditions of sins and merits in the past, future, and present, where they will go and what retribution they will receive; truly knowing the many different kinds of physical forms of people in the world; truly knowing the many different thoughts, inclinations, and preferences of people and sentient beings; truly knowing the roots, purposes, origins, and consequences of people and sentient beings, with their different beginnings and ends; truly knowing the ultimate destinations, before and after, of all the five paths; truly knowing the mental activities of practitioners and sentient beings, their faculties, powers, factors of enlightenment, single-minded liberation doors, samādhi and right absorption, as well as all matters of bondage, anger, and disputes, which can be distinguished through wisdom; truly knowing the countless states of stillness, knowing the events of countless billions of kalpas in the past, knowing the countless lifetimes of sentient beings in the past, knowing where they will be reborn after death, using the Dharma eye to see throughout the lands of all Buddhas in the ten directions, the birth and death, fortune and misfortune, good and evil, arising and ceasing, beginning and ending within the five paths; truly knowing that all outflows have been exhausted, without defilements, having surpassed thoughts and perceptions, using wisdom to transcend present karmic actions, personally using supernatural powers to realize and know all practices, that birth and death have been ended, the holy life has been established, what needed to be done has been completed, and knowing those who have not yet been liberated.
O Subhūti! Thus, the Mahāyāna Dharma of the Great Bodhisattvas has something attained, yet also nothing attained, and cannot be grasped.
Furthermore, Subhūti! The Mahāyāna Dharma of the Great Bodhisattvas is the four Fearlessnesses.
What are called the four Fearlessnesses? Now I have already attained Equal and Perfect Enlightenment. If there are Śramaṇas, Brahmins, gods, humans, other heavenly beings, or followers of other schools who come wishing to debate and seek my faults, claiming that I have not attained Equal and Perfect Enlightenment, they do not see any auspicious signs and dare to raise the thought of confronting the Tathāgata, but they do not dare to reveal such intentions. Therefore, the Tathāgata is at peace with his own actions, without being challenged, without fear, advancing courageously, without attachment, roaring the lion’s roar for others, expounding and distinguishing the pure turning of the Dharma wheel. No Śramaṇa, Brahmin, god, Māra, Brahmā in the heavens, or person in the human realm can equal the meaning of the Dharma path.
The Tathāgata has exhausted all outflows and is no longer subject to birth and death. Therefore, Śramaṇas, Brahmins, gods, Māras, Brahmās in the heavens, and people in the human realm who wish to seek the faults of the Tathāgata, saying that it is not so because his outflows have not been exhausted, completely do not see anyone reveal such a mind of seeking faults. Therefore, the Tathāgata is at peace, without fear, roaring the lion’s roar for all beings.
The Tathāgata fully knows all inner dharmas and that there is no inner or outer; he does not see a self or “I.” Therefore, Śramaṇas, Brahmins, gods, Māras, and Brahmās in the heavens and in the world who wish to seek the faults of the Tathāgata, saying that it is not so because he does not know inner dharmas and clings to a self, completely do not see anyone reveal such a mind of seeking faults. Therefore, the Tathāgata is at peace, without fear, roaring the lion’s roar for all beings, explaining the teachings of the sages so that those who do not understand can understand and those who have not attained can attain, then using equality to eliminate all suffering and afflictions. They will never find any fault in the Tathāgata. Because he serves the Dharma, he does not go against the meaning of the path; he is courageous and fearless, turning the pure Dharma wheel for others and making the lion’s roar.
O Subhūti! These are the Mahāyāna Dharmas of the Great Bodhisattvas that have something attained, yet also nothing attained, and cannot be grasped.
Furthermore, Subhūti! The Mahāyāna Dharma of the Great Bodhisattvas is the four forms of discriminative eloquence. What are the four? First is discriminating meaning, second is discriminating Dharma, third is discriminating the place of conformity, and fourth is discriminating eloquence.
O Subhūti! These are the Mahāyāna Dharmas of the Great Bodhisattvas that have something attained, yet also nothing attained, and cannot be grasped.
Furthermore, Subhūti! The Mahāyāna Dharma of the Great Bodhisattvas is the eighteen uncommon Dharmas of all Buddhas. What are the eighteen? They are: the Tathāgata has no errors, speaks at the proper time, has no narrow-mindedness, does not forget, has no various conceptualizations, has no unstable mind, has nothing that is not clearly distinguished, distinguishes the objects of contemplation, has no attachments or preferences, has uninterrupted diligence, never loses mindfulness, wisdom never diminishes, liberation is never deficient, liberating knowledge and insight never decrease, nothing among all bodily actions is not accomplished, nothing among all speech expressed through the mouth is not fully understood, everything is in the proper place, using the mind of wisdom to know completely the roots of all thoughts, again using wisdom to see and know completely the affairs of countless immeasurable kalpas of the past, again using wisdom to see and know completely the affairs of countless immeasurable kalpas of the future, and again using wisdom to see and know completely the affairs of countless immeasurable kalpas of the present.
O Subhūti! These are the Mahāyāna Dharmas of the Great Bodhisattvas that have something attained, yet also nothing attained, and cannot be grasped.
Furthermore, Subhūti! The Mahāyāna Dharma of the Great Bodhisattvas is the gateway of Dhāraṇī.
What is called the gateway of Dhāraṇī? All written characters are equal, all speech is equal; this is the entrance into the written-character gateway.
Why is it called the entry point of the letters of the letter-door? The causal-condition door is all dharmas, because even from the past there is no place of arising. The creation and activity of that door is the La-door; the Dharma that is free from those defilements is the Ba-door; the discrimination of meanings is the Giá-door; reaching the practice of all dharmas, yet nothing is attained, nothing is lost, and there is no place of arising, is the Na-door; all dharmas are free from names and designations, examining the originally pure cannot be grasped, this is the Ra-door; surpassing all worldly dharmas of love, attachment, retribution, and causes and conditions, this is the Đà-door; all dharmas are originally empty and there is no cessation, this is the Ba-door; completely opening the bonds of all dharmas, this is the Tra-door; burning away all dharmas and attaining purity, this is the Sa-door; all dharmas have no obstacles and nothing can be attained, this is the Hòa-door; cutting off all traces of direction, phrases, and sounds of all dharmas, this is the Đa-door; all dharmas have no root and cannot be shaken, this is the Kế-door; all dharmas have no place of arising, this is the Tra-door; all dharmas reach the ultimate end, this is the A-door; all dharmas that are presently being carried out are accomplished, this is the Ba-door; all dharmas are understood through time and are unobstructed, this is the Ma-door; understanding that dharmas arise from the notion of “self” and “mine,” this is the Ca-door; all dharmas reach support and protection, this is the Đản-door; all dharmas reach the principle of dharmas, this is the Xà-door; all dharmas have no place, this is the Ba-door; all dharmas arise, this is the Đà-ha-door; all kinds of dharmas have no place of arising, this is the Xa-door; all dharmas are silent and do not arise, this is the Khư-door; all dharmas are like empty space and have no place of birth, this is the Xoa-door; all dharmas are completely extinguished and cannot be grasped, this is the Thi-đản-door; all dharmas abide in their own nature, cannot move, and cannot be grasped, this is the Nhã-door; all dharmas’ wisdom cannot be grasped, this is the Tra-ha-door; all dharmas attain what is upheld, this is the Phi-hà-door; all dharmas have attained peaceful purity, this is the Xa-door; all dharmas have already been burned away, this is the Na-door; all dharmas attain firm faith, this is the Ta-door; all dharmas attain complete extinction, this is the Ca-hà-door; all dharmas that have a place of abiding attain non-abiding, this is the Na-door; all dharmas neither come nor go, neither stand nor sit, neither lie down nor sleep, with no response and no non-response, no thought and no non-thought, this is the Phả-door; all dharmas cannot be expressed, this is the Thi-ca-door; all dharmas do not attain the five aggregates, this is the Tha-door; all dharmas do not attain another’s thoughts, this is the Y-đà-door; abandoning all dharmas, with nothing attained, this is the Đa-door; all dharmas reach the ultimate boundary, the end of all places where there is no birth, no death, no existence, and no creation, rejecting explanations through sound and letters.
Why is this so? Because one is weary of obstacles, therefore there are no words, no names, no locations; they cannot be grasped, cannot be spoken of, cannot be exhausted, and cannot be seen.
O Subhuti! It is like empty space, which is void; all dharmas are likewise so.
O Subhuti! This is the causal-condition analysis of letters and the entry into the Dharani. If there is a Great Bodhisattva who knows all such causal conditions of letters and skillfully distinguishes them, then he does not cling to sounds or verbal expressions and can gradually understand clearly the direction toward which all dharmas lead.
**Chapter 18: THE TEN ABODES**
The Buddha said to Subhuti:
As you have asked, why is a Great Bodhisattva called one who is on the irreversible Great Vehicle? O Subhuti! In this way, the Great Bodhisattva practices the six perfections and enters the stages of the path. What does it mean for a Bodhisattva to enter the stages of the path? It means entering into all dharmas that come from nowhere and go nowhere, that neither depart nor perish; all dharmas cannot be known as having a location and are without conceptual thought. One practices the ten stages of the path without seeing the stages of the path.
Why is it called the Bodhisattva practicing the ten stages of the path? That Great Bodhisattva, by practicing the first abode, practices ten matters. What are the ten? Cultivating and correcting the nature of the mind so it is not deluded; cultivating compassion and removing conceptual thoughts; having an equal mind toward sentient beings without grasping sentient beings; practicing giving, with the giver and receiver not being different; respecting good spiritual friends without arrogance; seeking Dharma as one’s work without grasping it; diligently leaving home to cultivate and learn without attachment; seeking the Buddha’s body without thoughts of marks and characteristics; spreading Dharma activities for sentient beings without seeking anything; eliminating pride regarding all dharmas and not clinging to them, with truthful speech from the mouth as one’s action.
O Subhuti! These are the ten matters of the Great Bodhisattva practicing the first stage of the path.
Furthermore, Subhuti! The Great Bodhisattva practicing the second abode practices eight dharmas. What are the eight? Pure morality, always knowing gratitude and repaying kindness, abiding in patience, always being joyful and wholesome, not abandoning sentient beings, diligently practicing great loving-kindness and compassion, following the teachings of elders, regarding those who have left home as the World-Honored One, and practicing the perfections while seeking skillful means. These are the eight matters.
Furthermore, Subhuti! The Great Bodhisattva practicing the third abode practices five dharmas. What are the five? Learning extensively without weariness, not clinging to letters and words, opening the way for Dharma giving, not having thoughts of clothing, purifying the Buddha-land, encouraging the practice of various merits, and not seeking anything. These are the five matters.
Furthermore, Subhuti! The Great Bodhisattva practicing the fourth abode practices ten dharmas and never abandons them. What are the ten? Not abandoning quiet places, having few desires, knowing contentment, not leaving meditation seats, not destroying precepts, being disgusted with and not receiving sensual pleasures, not entering extinction, giving away all possessions without regret, not being timid, and not craving any possessions. These are the ten.
Furthermore, Subhuti! The Great Bodhisattva practicing the fifth abode should abandon eight matters. What are the eight? Abandoning household life, giving up attachment to nuns, abandoning family lineage, not coveting merit, abandoning sleep and rest, leaving quarrels, anger, and ignorance, not praising oneself, and not criticizing others. These are the eight matters.
Furthermore, Subhuti! The Great Bodhisattva practicing the sixth abode should be complete in six dharmas. What are the six? They are the six perfections, and not practicing six things: not seeking the path of the Hearers, not having thoughts of the Pratyekabuddhas, not thinking of small matters, when seeing poor people asking for help, maintaining a gentle and joyful expression, and when giving any object, not feeling sorrow or regret in the mind. These are the six dharmas.
Furthermore, Subhuti! The Great Bodhisattva practicing the seventh abode should be free from twenty dharmas. What are the twenty? Not receiving, no self or mine, not accepting, no life principle, not thinking of lifespan, not thinking of permanence, not clinging to annihilation, not having various grasping thoughts, leaving views of causes and conditions, not relying on the aggregates, not admiring the elements, abandoning the elements, not having thoughts of the three realms, not clinging to the Buddha, not clinging to Dharma, not clinging to the Sangha, protecting the precepts, abandoning views, not relying on thoughts of emptiness, abandoning wrong views, and having no defilements. These are the twenty dharmas.
One should also be complete in twenty matters of practice. What are the twenty? Understanding emptiness, without realizing non-form, knowing non-desire, purifying the three karmas, having compassion for sentient beings, not seeing sentient beings, having no arrogance, equally observing all dharmas, thoroughly understanding the meaning of Dharma, having no discrimination, understanding correctly, also not clinging, attaining the patience of non-arising, explaining the single teaching, eliminating all thoughts, abandoning worldly dust and afflictions, being tranquil and free from wrong views, having a harmonized and settled mind, not separating from wisdom, and having no haste. These are the twenty.
Again, Subhūti! The Great Bodhisattva who practices the eighth stage should be complete in four dharmas. What are the four? Entering into the minds of sentient beings, using spiritual powers for self-joy; appearing in the Buddha-fields, observing according to each place; perfectly accomplishing one’s own Buddha-land; paying homage to all Buddhas and using the ultimate truth to contemplate the bodies of the Buddhas. These are the four dharmas.
Again, Subhūti! The Great Bodhisattva who practices the ninth stage should be complete in four dharmas. What are the four? Understanding the faculties, accomplishing the Buddha-field, diligently cultivating the illusory samādhi, following along to transform and guide sentient beings, causing the roots of virtue they create to reach maturity, and manifesting various kinds of bodies for sentient beings in order to explain the meaning of the path. These are the four.
Again, Subhūti! The Great Bodhisattva who practices the tenth stage should be complete in twelve matters. What are the twelve? Establishing support and protection in limitless places; according to the wishes of the multitude, satisfying them all; whatever is spoken, when the gods, dragons, gandharvas, asuras, garudas, kinnaras, and mahoragas hear that sound, they all clearly understand such eloquence; then the matters of the womb, noble lineage, place of birth, retinue, Buddha-land, abandoning the kingdom, abandoning the home, going to the completely pure Bodhi tree, and all names and virtues being fully complete. These are the twelve.
Again, Subhūti! The tenth stage of the Great Bodhisattva is itself Buddhahood. Subhūti said to the Buddha:
What is called the Great Bodhisattva cultivating according to the nature of aspiration?
The Buddha taught:
Regarding the establishment of the roots of virtue, the mind always encourages and assists the wisdom of All-knowing.
What is called the Bodhisattva’s mind of equality?
With the wisdom of All-knowing, one truly practices the four equal minds of Loving-kindness, Compassion, Joy, and Equanimity.
What is called the Bodhisattva’s work of giving?
It is because one gives to all without forming thoughts of attachment.
What is called the Bodhisattva forming good spiritual friends?
It is because one encourages and transforms everyone, causing them to establish the right path, and respectfully inquires, trusts, and reveres those who are worthy of honor.
What is called the Bodhisattva’s complete seeking of Dharma?
It is because, in all matters of seeking Dharma, the mind always rests upon the wisdom of All-knowing and does not fall into the stages of the Śrāvakas or Pratyekabuddhas.
What is called the Bodhisattva’s diligent renunciation and leaving home?
It is because, in the places where one is born, life after life one abandons worldly occupations without being destroyed, and according to the teachings of the Tathāgata, one leaves home and cultivates the unsurpassed practice.
What is called the Bodhisattva following the request for the Buddha’s body?
It is because if one sees the Buddha’s body, one’s mind has never departed from the Buddha; at that time one attains the wisdom of All-knowing.
What is called the Bodhisattva opening up all dharmas?
Even if one presently sees the Buddha enter Nirvāṇa, the Bodhisattva, for the sake of sentient beings, explains the sūtras and teachings. The beginning of the words is good, the middle is good, and the end is good; the meaning is complete and subtle, fully containing pure practices, and complete with all twelve divisions: Sūtra teachings, virtue teachings, listening teachings, analytical teachings, manifestation teachings, parable teachings, spoken teachings, arising teachings, Vaipulya teachings, unprecedented teachings, chapter-and-verse teachings, and conduct teachings. These are the twelve divisions of scriptures by which the Bodhisattva opens and reveals all dharmas.
What is called the Bodhisattva abandoning the mind of arrogance?
It is because one has never held thoughts of self-conceit and never takes birth in a family of low status.
What is called the Bodhisattva’s words of sincerity?
It is because once one has spoken, one’s words and actions correspond.
The Buddha told Subhūti:
These are the ten matters practiced by the Great Bodhisattva on the first stage of practice.
Subhūti said to the Buddha:
What is called the Bodhisattva’s pure precept-aggregate?
The Buddha taught:
The mind does not seek the vehicle of the Śrāvakas or Pratyekabuddhas, nor does it slander any Bodhisattvas. If there are people who break the precepts, one encourages and guides them so that they do not fall into ruin.
What is called the Bodhisattva who always knows gratitude and repays kindness?
Even if, while practicing the Bodhisattva path, the Bodhisattva does not forget someone who gives a small offering, how much more so someone who gives a great offering.
What is called the Bodhisattva abiding in the power of patience?
Toward sentient beings, one constantly has no disturbed mind and does not hold thoughts of causing harm.
What is called the Bodhisattva’s mind of harmonious joy?
It is because one thinks of teaching and transforming sentient beings without violating right conduct.
What is called the Bodhisattva who does not abandon sentient beings?
It is because one always saves, assists, and protects all people.
What is called the Bodhisattva who is close to great compassion?
Suppose, while practicing the Bodhisattva path, the Bodhisattva thinks: Seeing all people throughout countless kalpas of time remaining in the hells, being tortured, burned, and boiled, therefore I shall never become lazy or negligent, but shall enable them to accomplish the Buddha vehicle and attain liberation. For all kinds of sentient beings, the Bodhisattva’s mind encourages itself in this same wondrous way.
What is called the Bodhisattva receiving the instruction of respected elders?
The teacher of one who has left home, or one’s own teacher, should be regarded as the Buddha.
What is called the Bodhisattva seeking the pāramitās?
It means that the Bodhisattva does not think of other matters, does not think of other dharmas, does not become arrogant, and only seeks liberation.
What is called the Bodhisattva who hears widely without weariness?
The teachings spoken by the Buddhas, the Heavenly Ones among humans, and the teachings expounded from the mouths of the Buddhas of the ten directions, the Bodhisattva all respectfully follows and upholds.
What is called the Bodhisattva giving the Dharma without thinking of clothing and food?
It is because, with regard to this Dharma-giving, if the mind thinks in such a way, then one does not think of the Buddha path.
What is called the Bodhisattva purifying the Buddha-land?
It is because the Bodhisattva plants roots of merit and virtue and uses them all to encourage and assist in adorning and purifying the Buddha-land.
What is called the Bodhisattva who does not fear birth and death?
It is because one always wishes to fully possess all virtues, accomplish wholesome roots, open and transform sentient beings, purify the Buddha-land, and has never become weary, until one causes the wisdom of All-knowing to be complete.
What is called the Bodhisattva who knows shame?
It is because one always has no mind belonging to the Śrāvakas or Pratyekabuddhas.
What is called the Bodhisattva who does not abandon secluded places?
It is because one does not enter the stages of the Śrāvakas or Pratyekabuddhas.
What is called the Bodhisattva who has few desires?
It is because, while practicing the Bodhisattva path, one does not seek anything and one’s aspiration is directed toward the Buddha path.
What is called the Bodhisattva who knows contentment?
It is because one seeks to accomplish the wisdom of All-knowing.
Why is he called a Bodhisattva who does not abandon restraint? Because he always distinguishes and understands the profound Dharma.
Why is he called a Bodhisattva who does not abandon the training precepts? Because in upholding the prohibitory precepts, he does not become negligent.
Why is he called a Bodhisattva who is weary of and does not accept sensual desire? Because the mind of a Bodhisattva has never given rise to sensual craving.
Why is he called a Bodhisattva whose mind does not enter nirvana? Because regarding all phenomena, his mind does not move.
Why is he called a Bodhisattva who possesses everything? Because he always uses giving to help everyone and does not cling to inner or outer phenomena.
Why is he called a Bodhisattva whose resolve is not fearful? Because he has never generated the mind of the Two Vehicles.
Why is he called a Bodhisattva who observes all possessions without attachment? Because toward all things, he does not form thoughts.
Why is he called a Bodhisattva who abandons kingdoms and homes? Because from one Buddha-land to another Buddha-land, wherever he is born, he shaves his beard and hair, wears the kasaya robe, and manifests as a Śramaṇa.
Why is he called a Bodhisattva who avoids bhikṣuṇīs? Even for a moment, he does not engage in activities with them. If there is a matter of circumstance involving them, his mind does not give rise to thoughts.
Why is he called a Bodhisattva who abandons lineage? Because a Bodhisattva constantly thinks of enabling sentient beings to dwell in places of safety and naturally become at peace; if anyone sees this, he does not give rise to jealousy.
Why is he called a Bodhisattva who casts away all greed and sleep? Suppose a Bodhisattva is among an assembly and someone gives rise to the mind of a Śrāvaka or Pratyekabuddha; he should not act together with them.
Why is he called a Bodhisattva who is free from anger? Because he does not follow the harmful mind of anger, has no intention of fighting, and has no disputes or lawsuits.
Why is he called a Bodhisattva who does not praise himself? Because he does not see inner phenomena as objects of contemplation.
Why is he called a Bodhisattva who does not criticize others? Because regarding all external phenomena, he does not see their existence.
Why is he called a Bodhisattva who abandons the ten evils? Because he follows the path of the noble sages, the superior practice that purifies body, speech, and mind.
Why is he called a Bodhisattva who abandons arrogance? Because in such actions, he does not see phenomena as having pride.
Why is he called a Bodhisattva who abandons self-conceit? Because in his actions, he does not see appearance or possessions.
Why is he called a Bodhisattva who is free from inversion? Because he observes that all possessions cannot be grasped.
Why is he called a Bodhisattva who abandons lust, anger, and ignorance? Because he forever does not see the existence of lust, anger, ignorance, or defilements.
Why is he called a Bodhisattva who is complete in the six dharmas? Because on the sixth ground, one must perfect the six dharmas.
Why are they called the six? They are the six pāramitās that must be perfected.
Why is one complete in the six pāramitās? Because abiding in the six pāramitās enables one to surpass Śrāvakas and Pratyekabuddhas.
Why is a Bodhisattva not to give rise to the mind of a Śrāvaka or Pratyekabuddha? Because such practices do not accord with the path; those who practice the Lesser Vehicle do not follow the Buddha path. If they see someone seeking to ask for something, their hearts become fearful. Those practicing the Bodhisattva path should have a mind of renunciation and should not worry. Why? Because these practices do not accord with the path. From the moment of first generating the mind, they constantly practice giving, and their minds do not forget generosity. Why? Because a Bodhisattva does not cling to his own body; therefore, when investigating beginning and end, there is no self or person, and examining causes and lifespan is likewise so. Why? Because the mind carefully observes that there is nothing to possess.
Why is a Bodhisattva not to fall into the view of annihilation? This is because all phenomena also have no place where they arise.
Why is a Bodhisattva not to cling to existence as permanent? This is because all phenomena have no place where they arise, therefore there is no permanence.
Why is a Bodhisattva without thoughts of attachment? This is because if examined in this way, there are no afflictions and no views of dependent causes and conditions. The reason is that such views do not see the views themselves.
Why is a Bodhisattva not to rely on name and form? This is because all actions are without anything to possess.
Why is a Bodhisattva not to cling to the aggregates, not rely on the elements, and not desire the sense bases? This is because practitioners who act in such ways are all creating their own enemies and have nothing to possess. Therefore, one should not rely on the aggregates, elements, or sense bases.
Why is a Bodhisattva not to rely on the three realms? The three realms are naturally formless; although abiding within the three realms, there is no place of dependence.
Why is a Bodhisattva not to abide in possessions? Because they have no limit and are like empty space; all possessions are themselves without possession.
Why is a Bodhisattva able to see Buddhas without attachment? Because he does not rely on the seeing itself as being the seeing of a Buddha.
Why is a Bodhisattva not to contend with emptiness? Because all phenomena are empty, not empty, not confused, empty and void, and there is no place for contention.
Why is a Bodhisattva complete in emptiness? The empty-space-like nature of the bodily characteristics is precisely the Bodhisattva’s completeness in emptiness.
Why is a Bodhisattva not to realize signlessness? Because regarding all signs, he does not think of them.
Why is a Bodhisattva mindful of the wisdom of wishlessness? Because regarding the three realms, there is no action undertaken.
Why does a Bodhisattva purify the three karmas? Because he is always complete in the ten virtuous qualities.
Why does a Bodhisattva love all kinds of sentient beings? Because he constantly practices the limitless virtue of great loving-kindness and compassion.
Why does a Bodhisattva not look down upon sentient beings? Because he wishes to perfect the Buddha-land.
Why does a Bodhisattva observe all phenomena equally? Because he observes phenomena as neither high nor low.
Why does a Bodhisattva carefully contemplate the grounds? Because regarding all phenomena, he creates no causes and does not waver.
Why does a Bodhisattva attain the patience of non-arising? Because all phenomena have no place of arising and also no place of cessation; this patience has nothing to possess.
Why is a Bodhisattva’s wisdom without arising? Because regarding name and form, that Bodhisattva does not give rise to wisdom.
Why is a Bodhisattva said to speak of one category? Because he does not practice two kinds of activity.
Why is a Bodhisattva not to enter into thoughts? Because regarding all phenomena, there is no object of recollection.
Why is a Bodhisattva to abandon all views? Because he constantly abandons the grounds of Śrāvakas and Pratyekabuddhas.
Why does a Bodhisattva eliminate the dust of afflictions? Because the causes of all outflows cease and impure desires are completely ended.
Why is a Bodhisattva peaceful and far removed from views and knowledge? Because he is able to accomplish the wisdom of omniscience.
Why does a Bodhisattva have a harmonized mind? Because regarding the three realms, there are no longer any troubles.
Why is the mind peaceful and still? Because it is able to restrain the six sense faculties.
Why does a Bodhisattva not abandon wisdom? Because he is able to attain the clear eye of wisdom.
Why does a Bodhisattva have no haste? Because he contemplates the six sense entrances without attachment.
Why does a Bodhisattva’s mind have a place of entry? Because all minds completely perceive all the thoughts of sentient beings.
Why does a Bodhisattva delight in using supernatural powers? Because from one Buddha-land to another Buddha-land, wherever he goes, he does not conceive thoughts of Buddha-lands.
Why does a Bodhisattva see Buddha-lands? Because while abiding in this Buddha-land, he sees immeasurable Buddha-lands in the ten directions, yet is not attached to those Buddha-lands.
Why does a Bodhisattva observe in accordance with reality? Because he sees Buddha-lands as perfectly complete, adorned, and pure; wherever he goes within the three thousand great thousand worlds, he becomes a Universal Monarch.
Why does a Bodhisattva bow in respect to all Buddhas, make offerings, serve them, and take refuge? Because he distinguishes the meaning of all sutra teachings.
Why does a Bodhisattva always carefully contemplate the bodies of Buddhas? Because he rightly sees that the Buddhas are precisely the Dharma-body.
Why is it called the Bodhisattva who understands the faculties? If one can abide in the Ten Powers of the Tathāgata, then one can understand clearly the root origins of the faculties of all sentient beings.
Why is it called the pure Buddha-land of the Bodhisattva? The purity of sentient beings is the purity of the Buddha-land.
Why is it called the illusory samādhi of the Bodhisattva? Because when abiding in this samādhi, the Bodhisattva can manifest throughout all places, entering nowhere that is not entered, while the mind does not abide in any place.
Why is it called the Bodhisattva equal to samādhi? Because the Bodhisattva does not seek anything regarding samādhi.
Why is it called the Bodhisattva who can teach and transform sentient beings? According to the roots of virtue they have cultivated and their actions, the Bodhisattva opens and transforms them. The great Bodhisattva uses utmost sincerity to protect their own body, and according to sentient beings, opens, transforms, and saves them.
Why is it called the sincere Bodhisattva? Naturally, there arises the encouragement and aspiration to liberate all sentient beings.
Why is it called the Bodhisattva who is certain to attain their vows? Because the Bodhisattva is always fully endowed with the six pāramitās.
Why is it called the sound emitted by the Bodhisattva, which all gods, dragons, spirits, and gandharvas hear and understand, following that teaching? Because great loving-kindness and compassion permeate that sound.
Why is it called the Bodhisattva entering the womb? The great Bodhisattva is born life after life, yet there is no place of birth.
Why is it called the Bodhisattva abiding in a noble position? Whatever lineage the Bodhisattva is born into, they are able to teach and transform that lineage.
Why is it called the Bodhisattva whose place of birth is complete? Suppose the Bodhisattva is born among nobles, among Brahmins, or among householders; they can encourage and transform that group.
Why is it called the Bodhisattva in a noble lineage? Because it is equal to the lineage of the assembly of past Bodhisattvas, without difference.
Why is it called the Bodhisattva complete with retinue? Because the attendants and followers who accompany the Bodhisattva are never lacking.
Why is it called the Bodhisattva’s adorned and purified land? Because at the moment of birth, light shines throughout countless worlds. Whoever relies upon that light attains peace and security.
Why is it called the Bodhisattva abandoning the kingdom and abandoning the home? When the great Bodhisattva leaves home to study the path and teaches countless hundreds of thousands of millions of people who follow them, they can cause them to be established in the three vehicles.
Why is it called the Bodhisattva going to the Bodhi tree? That tree, its roots, trunk, branches, leaves, flowers, and fruits are all made of the seven treasures, with a golden-purple color, illuminating and brilliantly shining upon countless Buddha-lands throughout the ten directions. This is the Bodhisattva going to the adorned and purified Bodhi tree.
Why is it called the Bodhisattva complete with all renowned virtues? Suppose the Bodhisattva is pure, then the Buddha-land is also pure. This is the Bodhisattva complete with renowned virtues.
Why is it called the Bodhisattva abiding in the ten grounds and becoming a Tathāgata? The great Bodhisattva, fully endowed with the six pāramitās, the Ten Powers, the four Fearlessnesses, the four forms of unobstructed eloquence, the eighteen unique qualities of the Buddhas, realizing omniscient wisdom, eliminating the dust and afflictions, and having no obstacles—this is the Bodhisattva abiding in the ten grounds and becoming a Tathāgata.
O Subhūti! Thus the great Bodhisattva, by skillful means, practices the six pāramitās, the Foundations of Mindfulness, the Right Efforts, the Bases of Spiritual Power, the Faculties, the Powers, the seven Factors of Enlightenment, the eightfold Noble Path, the thirty-seven aids to enlightenment, the Ten Powers, the four Fearlessnesses, the four forms of unobstructed eloquence, and the eighteen unique qualities of the Buddhas; being tranquil and free from views, they manifestly enter the eighth-stage lineage ground. If there are distinctions of locations, they are free from the Desire Realm ground, the ground of accomplished discernment, the Śrāvaka ground, the Pratyekabuddha ground, and the Bodhisattva ground. This is the great Bodhisattva entering the ninth abiding stage in the Buddha ground. This is the great Bodhisattva practicing the tenth abiding stage. This is the irreversible great Bodhisattva.